Observations and Musings
from the Acts of
the Sent-forth Folks
Part One
By Jonathan Mitchell
This study will look at selected passages from the Book of Acts and focus on some of the early events that followed the resurrection of Jesus, the form in which the new communities of the Messiah took shape, the early development of the new movement, the content of the messages which the sent-forth representatives of Christ presented to their listeners, and finally the paradigmatic life and missions of Paul - as a picture of the Body of Christ, a continuation of the Life of Jesus Christ in His sent-forth representatives. Our intent is not to present a full commentary on Acts, but to follow the narrative and consider the intent of the overall presentation as we highlight various verses and passages.
Our method is simply to discuss what the text seems to be saying and to share our thoughts about what we observe. Other NT writings will be brought to the table to lend flavor from the context of the early Christian movement. One thing to keep in mind is the question of whether this may simply be "Part 2" of the Gospel of Luke. We will be endeavoring to discern the book's agenda: Was it just a "history" of this early period of Christianity, or was there a purpose for what was included and what was not mentioned? In the first chapter we find the leadership sensing a need to replace Judah (Judas) in order to keep intact their original number of there twelve members, but this group almost immediately disappears from Luke's narrative. Furthermore, others who are not a part of "the twelve" are recorded as being more active in the story which ends with Paul being the central figure of the latter part of the book. Were Paul's revelations and teachings considered by Luke to be the central stream for the future followers of Christ?
We will observe the continued conflicts between the new and the old, which began with Jesus and the original twelve, along with other disciples, and will conclude with thoughts based upon the history of the called-out communities which developed splits in the overall movement as it spread beyond Palestine. With these thoughts in mind, let us begin with the events where Luke is setting up the scene:
Chapter 1
2. [The] day in which He was taken (or: received) back up again, after - through a set-apart Breath-effect (or: [the] Holy Spirit) - imparting the goal and destiny within the folks sent off with a mission, whom He selected for Himself,
3. to whom also - within many fixed marks of substantial, irrefutable and certain proof - He presented Himself (or: among whom He placed Himself alongside) still living... from time to time repeatedly appearing to, and being seen by, them... saying the things concerning God's reign and sovereign activities (or: and progressively laying out the patterned thoughts about the kingdom from, and realm of, God, as well as the ruling influence, which is God).
Notice that Jesus' parting words to His followers included "things concerning God's reign and sovereign activities (or: kingdom; rule)." The book of Acts begins with a continued focus on the kingdom of God. This should alert us to the fact that this is what this book is all about. His kingdom, or ruling influence, will be seen throughout this book in the words and actions of His sent-forth folks, as well as in the results of the narrative that Luke reports. What we will encounter are manifestations of that which Jesus symbolically referred to in His parable of the sheep, in Mat. 25:34,
"At that time (or: point), the King (or: Reigning One) will proceed saying to the folks at [the places to] His right, 'Come here, you folks having received words of ease and wellness from (or: spoken well of by; or: having received the blessing of; or: bearing thoughts, ideas, expressions and the Word of goodness from) My Father! At once come into possession of the inheritance of, and enjoy the allotment of, [the period of, place of, or realm of] the reign (or: kingdom; influence and activity of sovereignty) having been prepared and made ready from a founding (a casting down [as of a foundation; or: of seed]) of a system (or: of [the] adorned arrangement; of an arranged order; of [the] world)."
4. And so, being repeatedly collected together to the assembled crowd, and periodically eating with them, He at one point passed along the message to them not to be presently separated (or: caused to depart) from Jerusalem, but rather, to continue remaining with regard to, and waiting around for, the Father's promise (or: the promise pertaining to, and from, the Father; or, as a genitive of apposition: the promise which is the Father), "Which you people heard Him repeatedly saying through My mouth [reading with D*; other MSS: "Which you folks heard from Me],
5. "... you yourselves will proceed being immersed within the midst of [the] Holy Spirit (or: dipped into the midst of to the point of being saturated in a set-apart Breath-effect) after not many [of] these days [D* adds: - until Pentecost]"...
This would be the fulfillment of Mat. 3:11b-12, where John spoke concerning Jesus,
"the One progressively coming close after me is (exists being) stronger than me (or: I), whose sandals I am not competent (or: adequate) to lift up and carry off. He, Himself, will proceed immersing (baptizing) you folks within the midst of a set-apart Breath-effect and Fire (or: will repeatedly submerge you to the point of saturation, in union with [the] Holy Spirit, even to the permeation of a Sacred Attitude, as well as with [the] Fire) - Whose winnowing fork (or: shovel) [is] within His hand, and He will proceed thoroughly cleaning up (clearing, scouring and cleansing) His threshing floor and then will progressively gather (bring together) His grain into the storehouse (granary; barn), yet the chaff (straw and husks) He will continue completely burning, in an inextinguishable Fire." [cf Ezk. 36:26-27; 37:14; 39:29; Isa. 44:3; Joel 2:28]
We will see the Fire come in 2:3, below. But now back to Acts 1:
8. "Nevertheless, you folks will progressively receive power and will continue taking to yourselves ability [at, or with, the] added, full coming of the Set-apart Breath-effect (the Holy Spirit and Sacred Attitude) upon you folks - and you will keep on being My witnesses, both within Jerusalem and within all Judea and Samaria... even as far as [the] end of the Land (or: a farthest point of the earth)."
9. Then, after saying these things - during their continued looking and uninterrupted seeing - He was suddenly exalted (or: raised upon [them]; lifted up to a higher status), and then a cloud from underneath [Him] took and received Him... away from their eyes.
10. Next, as they were continuing in staring intently, straining and stretching with a fixed gaze into the sky (or: the atmosphere) during His progressively going on His way - and now look and consider! - two adult men (males of the human race) had taken a position and now stand beside them in bright white garments,
11. who also said, "Men! Galileans! Why do you stand continuously looking into the sky (or: the atmosphere; heaven)? This Jesus - the One being taken (or: received) back up away from you folks into the atmosphere (or: the sky; heaven) - will thus be periodically coming and going, [in the] manner [in] which you gaze at Him progressively going His way into the atmosphere (or: will in this way be continuing to go, [by] which [in] turning, you watched Him continue journeying into the heaven)."
12. At that time they returned into Jerusalem from [the] mountain being normally called The Olive Grove (or: Olivet; or: = the Mount of Olives) - which is near Jerusalem - having a way to go (or: path [to travel]) which corresponded to a sabbath's [allowable distance (= 2000 yards, just over a mile)].
Luke gives a similar version to this prologue of Acts 1 in chapter 24 of his Gospel:
47. "and then, upon the [authority and basis of] His Name, a change of mind and thinking - [proceeding, or, leading] into a flowing away of failures (a sending away of mistakes; a forgiveness of sins; a divorcing of the situations of missing the target; an abandonment of guilt; a release from error) - is to be proclaimed by heralds unto all the ethnic multitudes and nations (or: the Gentiles; the non-Israelites), beginning (or: with folks starting) from Jerusalem.
48. "You folks are witnesses of these things (or: are people who can give evidence for these people).
49. "And so, look and take note: I Myself am now progressively sending forth the Promise from out of the midst of, and from, My Father (or: am out from within repeatedly sending forth My Father's promise, as an Emissary; [with other MSS: From where I now am, I now continuously send off the Promise, which is My Father]) upon you people. So you, yourselves, sit down (be seated) within the City - until where (or: which [situation] or: what [time]) you can (or: may) clothe yourselves with (or: enter within the midst of) power and ability from out of the midst of exaltation (or: height; elevation; perhaps: = on high)"...
51. Then - it happened during the [occasion for] Him to be blessing them - He stationed [Himself] at an interval from [His] former position, away from them, and then He was progressively carried back up into the atmosphere (or: heaven; sky) again.
Verse 47 has expanded the proclamation for which they were to be "witnesses" (vs. 8, above), but both passages speak of the disciples receiving the Promise of, and from, the Father while they are in the City, Jerusalem. The genitive phrase "Promise of the Father," used in Acts 1:4, above, as well as in Lu. 24:49, can also be rendered as an ablative, "Promise from the Father" (hence my conflation of the two, in the texts), or as a genitive of apposition, "the Promise which is the Father." Now in 1:5 and 8 we see that Jesus was referring to the Set-apart Breath-effect, or, the Holy Spirit. In Lu. 24:49, above, He spoke of this as their clothing themselves "with power and ability from out of the midst of [Christ's] exaltation," or, "from out of height or elevation." This calls to mind Paul's admonition in Rom. 13:14,
"but rather, you folks must clothe yourselves with (or: enter within and put on) the Lord, Jesus Christ."Jesus had told His disciples that, "No one is presently going to, or progressively coming toward, the Father, except through Me (through means of Me, or, through the midst of Me)" (Jn. 14:6b). He made a promise to them, about the Breath-effect/Spirit - and Himself - in that same chapter:
16. "I Myself will continue asking (making a request of) the Father, and He will proceed to be giving another Helper (One called alongside to give assistance, relief, comfort and encouragement; Paraclete), of like kind, to you folks - to the end that He (or: It) can continue being [other MSS: would be constantly remaining and dwelling] with you folks on into the midst of the Age -
17. "the Spirit of the Truth (or: the spirit and breath of reality; the Breath-effect and Attitude which is this Reality)... YOU folks are progressively knowing It (or: Him) by intimate experience, because It (or: He) is continuously dwelling (remaining; abiding) alongside you folks - in your presence - and It (or: He) continuously exists (or: is; [other MSS: will continue being]) within, in union with, and among you people. [cf 2 Cor. 5:5]
18. "I will not be leaving you abandoned or be sending you off as orphaned ones (or: folks without family). I am repeatedly (or: habitually) and now progressively coming to (or: face to face with; toward) you people.
It would seem that what He told them in Jn. 14 spoke of what was about to happen after His resurrection. Keep in mind that He spoke of the Spirit of Truth (and in Jn. 14:6a, He identified Himself as being "the Truth") and of Himself as soon to come to them.
Now we see from our texts, above, that Jerusalem continues to be the central location of God's activities through the Messiah, Jesus the Anointed, at that time in the 1st century AD. Acts 1:12-26 narrates the selection of Matthias (of whom we hear nothing more, in the NT) as their replacement of Judah (Judas).
Chapter 2
Now begins the narrative of Jesus' followers receiving "the Promise of, from, and which is, the Father," and it happened on the Jewish Feast, the Day of Pentecost. Let us read the description of what happened:
2. Then suddenly and unexpectedly there came to be (or: was birthed) from out of the midst of the atmosphere (or: sky; heaven) a roaring noise (or: sound) as of a continued rushing and driving of a violent wind (or: exactly like a continual carrying of a forcible breath), and it filled (pervaded; permeated; saturated) the whole house where they were sitting.
3. Then progressively dividing and self-distributing tongues - as if of fire - were seen by them, and He (or: it) sat down (or: and then one is seated) upon each one of them.
4. And so they all were filled with a Consecrated Breath-effect (or: [the] Holy Spirit; or: a set-apart attitude), and they started (or: began) to continuously (or: repeatedly) speak in, by and with different tongues (= languages) - accordingly and correspondingly as the Breath-effect (or: the Spirit) kept on giving (or: granting) to, in and for them to keep on (or: be intermittently) uttering out loudly and clearly (or: chanting, croaking, screeching or ringing-out [as in response]; or: progressively declaiming).
Next, vss. 5-13 explain who else was present in the disciples' immediate area of Jerusalem, and their reaction to this Event. Then vs. 14 begins Peter's first sermon, which is delivered impromptu during the midst of what was happening. It was spoken to the whole crowd of observers, and in vs. 16 he explained to them that, "this is the thing [= oracle; prophecy] having been spoken through the prophet Joel." Verses 17-21 quote the prophecy, and vs. 17 designates the very experience that the disciples were having:
"'And so it will proceed being (or: existing) within (or: during) the last days,' - God is now saying - 'I will progressively pour (or: diffuse; shed) from out of the midst of My Breath-effect (Spirit; attitude) upon all flesh (= humans, people) and then your sons and your daughters will proceed prophesying, and your youths will continue seeing sights (or: visions), and your old folks will be repeatedly dreaming (or: interpreting - Nyland) dreams. In fact, I will continue pouring from out of the midst of My Breath-effect (or: diffusing from My Spirit and Attitude) even upon My slaves - both men and women - and they, too, will continue prophesying. Later I will keep on giving miracles... whoever can (or: may) call upon the Name of [the] Lord! - will proceed being rescued and progressively restored to wholeness (or: kept safe; healed; delivered; saved).'"
The final clause of vs. 21 (which ends the quote of Joel 2:28-32) bring up the topic of salvation and deliverance, which was the work of the Christ Event. It would seem that this "Holy Spirit Event" would, according to Joel, be a part of, or the next phase of, the Christ Event. We will later observe how Peter's experience with the house of Cornelius, in chapter 10, also ties these two works of God together as part and parcel of the same thing. In vs. 22 Peter ties all of this into Jesus' and God's activities, and vs. 23 brings up Israel's part in Jesus' crucifixion (Note that Peter did not use the terms Jews or Judeans, for he is including even those who are visiting Jerusalem for Pentecost, who vss. 5-11 designate as being from all over the known world, of that area).
Continuing his sermon in vs. 24-28, he references Jesus' resurrection and cites what David had written in Ps. 16:8-11, applying this passage to Christ. In vs. 29 he addresses his audience as "brothers," and continues on through vs. 35 associating Christ with David, contrasting David with Christ, saying in vs. 31-33,
"seeing and perceiving beforehand, he [i.e., David, vs. 30] spoke concerning the resurrection of the Christ, that He was neither left down within the midst, in (or: [sinking] into) the Unseen (or: Hades; = Hebrew: sheol; the realm or abode of the dead; often used for "the grave"), nor did His flesh see (= experience) corruption or decay. God resurrected (raised; made to stand back up again) this Jesus - of which and of Whom we are all witnesses! Being, then, lifted up high by the right hand of God, and exalted to, and thus being at, God's right hand - as well as receiving the Promise of the Set-apart Breath-effect (or: from the Holy Spirit; or: which is the Sacred Spirit and Attitude) at the side of, and from, the Father - He poured out this (or: THIS He pours out,) which you folks are now both continuously seeing (or: observing) and keep on hearing."
In vss. 34-35 Peter returns to speaking of David, the quotes Ps. 110:1 as his point of Scriptural reference. We find Peters' closing remarks of his first sermon on the Day of Pentecost, and the situation which developed, in the remainder of Acts 2, which we shall quote, and then make more extensive comments:
36. "Therefore, let all [the] house of Israel, for a certainty and without slipping or tripping, come to progressively know by intimate experience that God made and creates Him [to be] both Lord and Christ - this Jesus, whom you folks put to death on a stake!"
37. Now, upon hearing [this], they were pierced down to the heart (the core of their being), and so said to Peter and the rest of the commissioned and sent-forth folks (or: emissaries), "Men... brothers, what can or should we do?"
38. So Peter at once affirms to them, "At once change your way of thinking (your frame of mind and point of view). Then at once let each one of you folks be immersed (baptized) within the Name (= in union with the identity, the character, the authority, the essence) of Jesus Christ - into the midst of a release and sending away, a divorce and an abandonment, a cancellation and a forgiveness: of your failures, your mistakes, your times of missing the target, your errors, your deviations and your sins - and then you will proceed receiving and continue taking in hand the free gift (the gratuity) of the Set-apart Breath-effect (or: which is the Holy Spirit).
39. "For you see, the Promise is to, for, with and in you folks, as well as to, for, with and in your children - even to, for and in all people: to, for and in the folks [being] a long way off - in such an amount as [the] Lord [= Yahweh] our God would call to [Himself]!"
40. Besides [this], he gave full testimony, completely laying out the facts of the case, with different thoughts and ideas, and by many more words. Then he kept on calling one after another to his side, repeatedly urging, encouraging and admonishing them, while saying, "You folks can be rescued and kept safe, away from this generation which has become warped and crooked from drying out ([cf Jn. 15:6]; or, and as an imperative: Be restored to health and wholeness - be at once saved - as you are separated from this perverse generation)!"
41. Therefore the people who indeed, as it were with their hands, took away and fully received, welcomed and embraced his word (message) were at some point immersed (baptized). And so on (or: during) that day about three thousand souls (= people) were added [to the group and community].
42. So they were continuing strongly focused toward and persevering in and by, while devoting themselves to, the teaching of the sent-forth folks (the emissaries; the representatives) and to the common existence and in the common being, to sharing, partnering, contributing and in the participation in the breaking of the loaves of bread (= eating meals), as well as to, in, with and by the thoughts, words and deeds that were focused toward having goodness, ease and well-being (or: prayers).
43. Now reverence, awe, respect and fear began to be birthed in every soul (or: continued coming to be on every person), and many miracles and signs began occurring through the sent-forth folks (the representatives).
44. So all the folks continuing in trusting and believing were at the same [place], and they continued having and holding all things in common and with joint-participation (in a fellowship of partnership).
45. Furthermore, they began, and from time to time continued, selling (disposing of) the possessions and acquisitions, as well at the properties and things that support their existence, and then were thoroughly dividing and distributing them to everyone - in correspondence to anyone who would continue having a need.
46. Not only daily continuing strongly focused and persevering while devoting themselves in like passion and with one accord within the Temple courts and grounds, but also regularly breaking bread (= having meals) from house to house (or: home by home; or: in accord with [their] homes), they were sharing and partaking together of food (nourishment) in the midst of great rejoicing and with the evenness and smoothness of a heart without a stone,
47. constantly praising God and habitually having grace with and facing - also holding favor for, with reference to and toward - the whole People. Now the Lord [= Christ or Yahweh] kept on adding and placing toward [the goal] the folks being from day to day rescued (saved; delivered; made whole; restored), at the same [place and time] [other MSS add: within the called-out community].
In vs. 36, Peter proclaimed about the crucified Jesus, "that God made and creates Him [to be] both Lord and Christ ([the] Anointed One)." It was because of this fact that Peter now told the crowd in Jerusalem, "Therefore, let all [the] house of Israel, for a certainty and without slipping or tripping, come to progressively know [this] by intimate experience." The question can be asked, "What does this mean, and how did the crowd understand it?"
We see that after hearing Peter's message, "they were pierced down to the heart (the core of their being)." He later metaphorically described this kind of experience in 1 Pet. 1:23,
"folks having been born again (been regenerated; been given birth back up again), not from out of a corruptible (or: perishable) seed that was sown, but rather from an incorruptible (imperishable; undecayable) one: through God's continually living and permanently remaining Logos (or: through a message or expressed thought of [the] continuously living and constantly abiding God; or: through means of a living and dwelling Thought, Idea and Logically laid out Expression, Communication and Word, which is God)."
So Peter's words invaded their hearts and gave birth to belief in what he had just said to them. Not only that, some in the group made a verbal response to the group as a whole, asking, "Men... brothers, what can or should we do?"
From this response, we see that the announcement of Jesus being made "both Lord and Christ ([the] Anointed One)" had made them realize that they needed to do something in response to this change of events. Peter had just spoken about a political and religious event (the crucifixion of Jesus) that had an unexpected outcome (God making Jesus both Lord and Christ). By the proclamation that "Jesus is Lord" to people from all over the Empire that had been living under the political and economic reality that "Caesar is Lord," he was saying that the Roman Empire no longer exercised lordship over them - in effect, they now had a new King. This was a revolutionary turn of fortunes - but what did it really mean?
John later sent this same message to the called-out communities in Asia Minor, in Rev. 11:
15. Next the seventh agent sounded a trumpet, and great (or: loud) voices of themselves came to be (occurred) within the sky (or: atmosphere; heaven), continuously saying, "The reign of the ordered System (of the world of religion, culture, government and economy; or: of the realm of the religious and secular) suddenly came to belong to our Lord [= Yahweh or Christ] and to the anointed of Him (or: The kingdom of the arranged system at once became our Lord's and His Christ's; The rule as king which pertains to the world, was birthed to be the possession of [Yahweh], as well as of His Anointed), and so He will continue reigning (ruling as King) on into the ages (or: indefinite time periods) of the ages."
So in light of the announced political and economic changes, their first question was, "what can or should we do?"
But this announcement by Peter had another meaning, as well. The risen Jesus is also the Christ, which for the Jews meant that He was their Messiah, which meant that the promises of their prophets had now come true. When Jesus began His ministry, Jesus read the scroll of Isa. 61:1,
"[The] Lord's [= Yahweh's] Breath-effect (or: [The] Spirit of [the] Lord; or: a spirit from [Yahweh]; or: a spirit and attitude which is [the] Lord) [is] upon Me [Old Syriac MS: you], on account of which He anointed Me [Syriac: you] to bring and proclaim good news (a message of ease and wellness) to destitute folks..." (Lu. 4:18a).
Then Jesus told the gathering, "Today this scripture has been fulfilled in your ears (= your hearing)" (Lu. 4:21). He had indicated that He was the promised "Anointed One," or, the "Messiah," and Luke records that when those folks heard that,
"Then all the men in the synagogue, as they were hearing these things, were filled with a rush of emotion (or: anger; fury), and after standing up (arising) they hustled Him out - outside of the town - then they led Him to a brow (= an out-jutting cliff) of the mountain (or: hill) upon which their town had been built, so as to shove Him down the precipice. But He Himself, after passing through their midst, continued on His way" (Lu. 4:28-30).
So Peter has informed his listeners that this Jesus, whom the rulers in Jerusalem had rejected, was in fact the Messiah, the King of the Jews (something that Pilate's placard which he had attached to Jesus' execution pole both proclaimed and prophesied). But did this fact of Jesus being both Lord and Christ make a change in the Empire? Not immediately. And Peter in vs. 38 answered their question about what they should do: "At once change your way of thinking (your frame of mind and point of view). Then at once let each one of you folks be immersed (baptized) within the Name of Jesus Christ..."
The "change in their way of thinking" would have far-reaching ramifications. Their "immersion" into the Name of Jesus Christ meant that they were transitioning away from the Roman Empire and into the Kingdom of God. It meant that they were joining this new movement that had a new Way of living. They would now,
"proceed receiving and continue taking in hand the free gift (the gratuity) of the Set-apart Breath-effect (or: which is the Holy Spirit; or: which has its source in and the character of the Sacred Attitude)."
And in vs. 39 he instructs them that,
"the Promise is (continuously exists being) to, for, with and in you folks, as well as to, for, with and in your children - even to, for and in all people: to, for and in the folks [being] a long way off - in such an amount as [the] Lord [= Yahweh] our God would call to [Himself]!"
Note his inspired words of the extent of this promise. This was not just a localized event, nor was it limited to their own generation. It was, "to, for and in all people."
But more important than the new mindset and horizon concerning the Empire was the "change in their way of thinking" in their relationship with the Law and the old covenant which Heb. 5-7 address concerning the change in the priesthood and Heb. 8 addresses concerning Christ inaugurating a "better covenant," with vs. 13 saying about these two covenants,
"In thus to be saying "new [in kind and quality]," He has made the first (or: former) "old," and that [which is] progressively growing old and obsolete (failing of age; ageing into decay), [is] near its disappearing (vanishing away)."
This required a whole new paradigm which included the "temple" now being a group of people with the Holy Spirit indwelling them. It would involve all who are "in Christ" now being a priesthood for the whole world (Rev. 1:6a) - the end of the Levitical order of priests (Heb. 6:20-7:28). It would later be revealed to Paul that in God's kingdom economy the concepts of "race" and "ethnicity" were abolished (as well as the male/female distinctions; the slave/free distinctions) - Eph. 2:15; Gal. 3:28. This all required a change of perspective and a different way of thinking about EVERYTHING!
Peter went on to give
"full testimony, completely laying out the facts of the case, with different thoughts and ideas, and by many more words,"
and then informed them:
"You folks can be rescued and kept safe, away from this generation which has become warped and crooked from drying out ([cf Jn. 15:6]; or, and as an imperative: Be restored to health and wholeness - be at once saved - as you are separated from this perverse generation)!"
So this was to mean a change in their society and their social conditions. As Paul later put it,
"the original things (the beginning [situations]; the archaic and primitive [arrangements]) passed by (or: went to the side). Consider! New things have come into existence (have been birthed; or: It has become new things; or: He has been birthed and now exists being ones of a different kind, character and quality)" (2 Cor. 5:17b).
Verse 41 informs us that around three thousand people were immersed into, and joined, the community, and then we see that,
"So they were continuing strongly focused toward and persevering in and by, while devoting themselves to, the teaching of the sent-forth folks (the emissaries; the representatives) and to the common existence and in the common being, to sharing, partnering, contributing and in the participation in the breaking of the loaves of bread (= eating meals), as well as to, in, with and by the thoughts, words and deeds that were focused toward having goodness, ease and well-being (or: prayers)."
Verses 43-47 describe the picture of how this newly formed called-out (i.e., called out from their former culture, religious associations, way of life and kingdom allegiances) covenant community began forming and taking shape. Outward form and religious ritual in these new communities would no longer be the markers of God's kingdom, as prophesied by Jesus in Jn. 4:21-24 (despite the later institutionalization of Christianity in the 4th century, and its return to form and ritual). But the progression into the new both began slowly and continued slowly - to this very day. One of the key changes was that of
"devoting themselves to, the teaching of the sent-forth folks (the emissaries; the representatives)."
They were no longer following the teachings of the scribes (Jewish theologians; Torah scholars) or of the Pharisees. The sent-forth folks (which began with Jesus' disciples) taught what Jesus taught and what the Holy Spirit was revealing to them. Their understanding expanded (especially through the unveilings given to Paul), and with the new insights came an expanding view of what it meant for Jesus to be both Lord and Christ. Their story continues on through this book of Acts and the other letters in the NT.
As to the new meaning of the title, "Lord," which speaks to the God-human relationship in His kingdom, we find Paul describing and identifying himself in this new relationship in Rom. 1:1,
"Paul, Jesus Christ's slave (or: a slave servant of and from [the] Anointed One, Jesus; a slave belonging to Jesus [the] Anointed [= Messiah])."
The titles "Lord and Christ" were eschatological in character - they meant that God's deliverance had invaded human history. Yet Jesus' most memorable reference to God remains: "Our Father." But everything was beginning to change (thus the need for changing one's thinking).
We will see in Acts 8:26-39 that Philip did not hold to the Jewish religion when he introduced Jesus Christ as the Son of God to the Ethiopian eunuch. Deut. 23:2 forbade eunuch to practice Judaism,
"No one whose testes are crushed or whose member is cut off shall be admitted into the congregation of the LORD" (Tanakh).
But, prophesying of the times of the new covenant, Isa. 56:3-5 proclaimed a change from that Law:
"as for the eunuchs... I will give them, in My House and within My walls, a monument and a name better than sons or daughters... an eonian name which will not be cut off."
Philip simply explained the passage of Isa. 53 to the eunuch and,
"presents to him Jesus, as the news of goodness, ease and well-being (or: declared to him the good news about Jesus)."
The eunuch was then baptized and Philip sent him on his way. We should note, here, that vs. 37 is missing in texts of Nestle-Aland, WH, Concordant, Panin, Griesbach, Tasker, and is not in the ancient Syriac. It is not in any of the early MSS. Philip did not catechize him or even tell him to join a good Bible-believing church when he got home. He had the Scriptures, and now knew that they spoke of Jesus (cf Lu. 24:27). But things would not continue to be so simple. Paul found believers in Corinth divided and following different teachers (1 Cor. 1:11-15). Contentions continued over divergent views to the point that the institutionally established church leaders of the next century declared certain groups of Christians to be heretics because their interpretations of Scripture differed from "official doctrine" (orthodoxy: "right opinion"). It was no longer simply a matter of loving one another - and one's enemies. But we are blessed to have ancient documents and many scholars who help us to understand the contexts of the times. We have been given God's Spirit, Who indwells us, and He leads us into all Truth. And the Light continues to shine in the darkness of people's minds and hearts (2 Cor. 4:6).
Chapter 3
Here Peter and John are on their way to the temple and they encounter a lame man who asked them for a financial donation:
5. Now the man began holding [his] attention on them, progressively anticipating to at once receiving (or: take) something from them.
6. However, Peter said, "Silver and gold [coin] is not normally a subsistence for me, yet what I do continuously have, this I am presently giving to you: Within, and in union with, the Name of Jesus Christ the Nazarene, start walking, and then keep on walking about (around)!"
7. And so, taking a firm grasp on him by [his] right hand, he raised him up. Now instantly and with usefulness the bases of his feet (the part directly under his legs) and the ankle bones were made firm with strength, and were given stability.
8. Then, after repeatedly leaping forth, he stood a moment, then began walking around. Next, together with them, he entered into the Temple courts - constantly walking around and leaping and praising God!
9. And so all the people saw him continuously walking around and praising God.
10. Now they began to recognize him, and were fully perceiving that this man was the one customarily sitting for gifts of mercy (alms; = money) at the Beautiful Gate of the Temple complex - and they were filled with wondered astonishment and ecstasy, being internally put out of their normal position of understanding things - upon the thing having stepped together with him (= at what had happened to him).
Peter does not just deliver a sermon, or ask the man if he wants to accept Jesus as his personal savior, as is common in evangelical Protestantism, and elsewhere, in our day. No, Peter simply acts by giving the man the Breath-effect (Spirit of, and from God) which he had (vs. 6), giving the man a directive "within, and in union with, the Name of Jesus Christ," and the man was healed when Peter raised him up. The occasion was observed by all those present at the temple and cause them to "run together to them" in amazed awe (vs. 11). Now Peter took the opportunity and delivered his second sermon. We are not told how much time had elapsed since his previous one:
12. Now Peter, upon seeing [this], gave a decided reply to the people: "Men! Israelites! (or: Men of Israel!) Why do you folks continue amazed with wonder upon this [occurrence; or: man]? Or, why do you continue staring and gazing intently at us - as if by our own power and ability or godliness (religiousness; devout conduct; piety) [we] had been making him to be walking around?
13. "The God of Abraham, of Isaac and of Jacob - the God of our fathers - brought glory (a manifestation which calls forth praise) and a good reputation to His Servant (or: Boy) Jesus, Whom indeed you folks turned over (gave aside; [D adds: unto judgment]) and renounced (or: disown; denied) before Pilate's face - [he] having decided to be releasing that One!
The basis of Peter's explanation for the incident begins with a statement that Yahweh "brought glory and a good reputation" to Jesus - even though they (note plural pronoun: "you folks") had turned Him over and renounced Him before Pilate. We should observe here that Peter lays this action upon all the Israelites that were present - he is not just putting the blame on the Jewish leadership. All of the actions in the Christ Event will be seen to be corporate actions.
14. "But then you yourselves renounced (disowned; denied) the set-apart and fair Person (the holy and just One Who personified the Way pointed out; this consecrated and rightwised One), and instead you demanded for yourselves an adult man [who is] a murderer - to be at once graciously surrendered to you, as a favor.
Again, he emphasizes "you yourselves" as being the ones who "renounced, disowned and denied" the set-apart and fair Person. They had chosen a murderer to be released - someone who Peter here affirms to be guilty of sin, a breaker of the Law - as they disowned "the holy and just One Who personified the Way pointed out (i.e., God's justice and flawless observation of the Covenant)." They denied "this consecrated and rightwised One." So Peter is rehearsing current events - the context, so far, is only a couple months in their past. He has also laid out before them the guilt of their unjust act. There is blood on their hands.
15. "So you folks killed-off the Inaugurator of the Life (or: Life's Originator; this Author, Founder, Leader, Prince and Initiator of the Life) - Whom God raised up out from among the midst of dead folks, of which and of Whom we ourselves are witnesses, and continue being both evidence and testimony.
By this statement, Peter does not lay the blame on the Romans, who were indeed the instrument (the beast upon which the Jerusalem leadership was riding - Rev. 17:3ff), but addressing these "men of Israel" he says,
"So YOU FOLKS killed-off the Inaugurator of the Life."
Notice that I translate the definite article that is in the Greek text. He is
"the (or: 'this' - giving the article its original demonstrative function) Author, Founder, Leader, Prince and Initiator of THE Life."
Peter is not pointing back to Genesis, but is speaking of "the Life of Christ," and "resurrection life" that Jesus brought to humanity. Jesus informed us in Jn. 10:10b,
"I Myself come so that they can progressively possess (would continuously have; could habitually hold) Life," and in 10:28a, "I Myself am continuously giving eonian life (age-enduring life; life having the qualities and characteristics of the Age [of Messiah]; a life from, of and for the ages) to and in them," and then in 11:25a, "I am the Resurrection (or: the standing back up again; the Arising) and (or: that is to say,) the Life."
Then in the second half of this verse Peter continues the same context of the Christ Event, pointing to the resurrection of Jesus, saying, "Whom God raised up out from among the midst of dead folks."
16. "Consequently, by the faith from (or: in the trust which has its source in; with the loyalty and reliability of) His Name, His Name at once made this person firm, solid and stable - whom you now continue watching and gazing at, and have seen so thus know - and the faith, trust, loyalty and faithfulness that [is] through and by means of Him both gave and gives to him the entire allotment of whole and complete soundness... in front of you all!
He now explains to the crowd that "His Name" had healed the man. It had happened "by the faith from His Name," or, "in the trust which has its source in His Name," and the healing came "with the loyalty and reliability of His Name." These different prepositional phrases represent the potential functions of the ablative-genitive case of the noun "faith/trust/etc." John was given further insight regarding His Name in the letter that he was to send the called-out community in Philadelphia, that through being joined to the Vine (Jn. 15:1ff), who IS The Overcomer (Jn. 16:33; cf 1 Cor. 15:54, 57), they would have written upon them,
"My God's Name, and the name of the City of My God: 'The New Jerusalem' - the one habitually descending from out of the atmosphere (or: heaven), from God - and My new Name" (Rev. 3:12).
Peter and John bore His Name, and all which that Name represents. We who also abide in the Vine also bear His Name. Selah.
All that had happened to the man (i.e., his healing) was
"through and by means of [Christ]."
The imparted "faith, trust, etc." had the effect of giving to him
"the entire allotment of whole and complete soundness."
This word is used only here in the NT. But a cognate is found in 1 Thes. 5:23 where Paul speaks of their,
"whole allotment (= every part) - the spirit, the soul and the body."
See also Jas. 1:4. These words are formed by adding the adjective "whole; entire" to the noun that means "an allotted share or possession." So Peter's choice of words in describing the man's gift of healing tells us something of what the Christ Event ushered-in. They were living in a sphere of having "the entire allotment," which in this case was manifested as "whole and complete soundness" of this man's body.
17. "And so now, brothers, I have seen and so know that you acted and committed [it] in accord with and down from ignorance (lack of knowledge) - even as also your rulers (chiefs; leaders) [did].
As Paul said in 2 Cor. 5:19b, that God is,
"not accounting to them (not putting to their account; not logically considering for them; not reasoning in them) the results and effects of their falls to the side (their trespasses and offenses),"
so here, Peter makes allowances for them, due to their "ignorance (lack of knowledge)."
18. "But what God fully announced-down in advance (or: before) through the mouth of the prophets (those who have light ahead of time and speak before people) - [the situations which] His Anointed One (or: Christ) was to experience and suffer - He thus, and in this way, fulfilled.
What they had done had actually acted-out what was foretold by the OT prophets concerning Israel's Messiah. It was a part of "the Way pointed out" - i.e., to lay one's life down for one's friend. And this is what Jesus did, for the whole world. Notice, again, that our context is still the Christ Event.
19. "Therefore, at once change your way of thinking (your frame of mind and point of view; [by customary use this implies: and return to Yahweh]), and turn around toward [the situation for] your failures (errors; times of missing the target; sins; deviations) to be anointed out and wiped forth from your midst, so that seasons of cooling again, as well as fitting situations and fertile moments of refreshing could, should and would come from [the] face of the Lord [= Yahweh or Christ],
With all this explained to them, Peter admonished them to "at once change [their] way of thinking and [their] frame of mind and [their] point of view." As noted in the verse, by its customary use for Israel, this also meant that they should turn to Yahweh for His mercy as displayed in the Christ Event, for as Paul informs us,
"For you see, God encloses, shuts up and locks all mankind (everyone; the entire lot of folks) into incompliance (disobedience; stubbornness; lack of being convinced), to the end that He could (or: would; should) mercy all mankind (may make everyone, the all, recipients of mercy)!" (Rom. 11:32).
Now Peter meant that these particular Israelites should do this right then and there. He goes on to instruct them to
"turn around toward [the situation for] their failures (etc.) to be anointed out and wiped forth from [their] midst."
What would they gain from this, beyond their times of missing the target being washed away? His purpose clause that immediately follows gives us the answer:
"so that seasons of cooling again, as well as fitting situations and fertile moments of refreshing could, should and would come from [the] face of the Lord [= Yahweh or Christ]."
That would be an immediate response to the change of thinking and their focusing on their needy situation. Now lest Peter be misconstrued as preaching a form of "works righteousness," recall what Paul said about the entrance of faith and trust, which are in fact Christ Himself, entering into people:
"the faithfulness (or: the trust and faith; confidence; loyalty) [comes or arises] from out of the midst of, or from within, hearing, yet the hearing [comes] through a gush-effect of Christ, even through the result of a flow which is Christ (or: through Christ's utterance; through something spoken concerning Christ; or: by means of a declaration which is anointed, or from Christ; through a word uttered which is Christ; [other MSS: God's speech])" (Rom. 10:17).
We should not miss the plural noun of which I have conflated three rendering:
a) seasons;
b) fitting situations;
c) fertile moments.
These offer us some of the nuances of the Greek kairos. But just how long would these seasons be? How many fitting situations would Yahweh send? When are the fertile moments of His sheep? It would appear that they were in one of these at that very moment - but the plural noun indicates that there would be more of them. So our eschatology might just need to be a bit open-ended. Of course, one could argue that these seasons and situations for those particular men to whom Peter spoke these words might have been "fertile" only until A.D. 70, as they were being invited to enjoy the "cooling and refreshing" of the movement of God's Spirit upon and among them, as we see recorded in the rest of the book of Acts, as well as in the other NT letters. But for the rest of humanity in the centuries that have followed, we have records of "seasons of refreshing" throughout the history of the "church."
The metaphor,
"[the] face of the Lord [= Yahweh or Christ],"
speaks of His being present - and of their being in His presence. It is from His presence among and within us that these seasons, fitting situations and fertile moments "come."
20. "and that He would send forth in (or: to; for; with; by; among) you folks the One having been handpicked beforehand to be ready and at hand, Christ (= Messiah) Jesus,
Now this verse is a continuation of vs. 19 and is simply a further explanation of the "seasons, etc." of which he was referring, indicating that God, via His Spirit, would send the very Christ/Messiah to them whom they had just hung on a pole. Paul speaks to the same situation in 2 Cor. 3:16,
"Yet whenever the time should be reached when it [= the heart] can (or: would; may; should; or: shall at some point) twist and turn upon, so as to face toward, [the] Lord [= Christ], 'the head-covering (veil) is progressively taken from around [the heart of Israel]'"
- and then they will behold him, as 2 Cor. 3:18 describes. This verse was speaking about the 1st century context that Peter was at that time addressing.
21. "Whom indeed it continues necessary and binding for heaven to welcome, accept and embrace (or: for [the] atmosphere to grant access, admit, receive and take to itself) until times of a movement away from all things that have been firmly put down, set and established and until the periods of successive events which occur in passing moments, moving all mankind away from having been placed and positioned down as well as from the state or condition of all things that had been determined from an indefinite period of time (or: from a [particular] age) - of which things God spoke (or: speaks) through [the] mouth of His set-apart prophets (those sacred folks who spoke light ahead of time).
Observe that this verse is a continuation of vs. 20. The "Whom" refers to Jesus, the Messiah. But what are we to make of the first clause? First of all, we must keep in mind that the relationship of Jesus to the heavens has a subordinate modifier that begins with "until times" - plural. Furthermore, Peter does not use the same word here that he used in vs. 19 (seasons, etc.), but uses a term to indicate "time" - the Greek "chronos." Next, before unpacking this verse we should consider Peter's immediate reference to Israel's history and the prophecy that Moses gave concerning the Messiah that would come and would function as a Prophet; vs. 23 alludes to the fact that this Prophet would also rule Israel, and in connecting both vss. 22 and 23 to Christ, we should probably consider this as a reference to His enthronement. Recall that the resurrected Jesus told His disciples that,
"All authority (or: Every right and privilege from out of Being) is (or: was) given to Me within heaven and upon the earth (or: in sky and atmosphere, as well as on land)!" (Mat. 28:18).
Just what is Peter referring to by his use of the word, "heaven"? Does this clause mean the Jesus must be kept somewhere away from the earth until these "times" come about? Here we should be instructed by traditional Jewish perception of the temple being God's house, and thus, by extension the temple was an eschatological term for "heaven" (which comes all the way down to earth, as does the sky and atmosphere - as indicated in the parenthetical expansion, above). God's house, His temple, is now His body (1 Cor. 6:19; 2 Cor. 6:16). Yahweh told Moses to build a tent (the tabernacle) so that He could dwell among Israel (Ex. 25:8; cf Deut. 23:14a). In the new creation, as described in Rev. 21:1ff, we learn in vs. 3 that,
"Consider! God's tent (the Tabernacle of God) [is] with mankind (the humans), and He will continue living in a tent (dwell in a Tabernacle) with them, and they will continue being (will constantly exist being) His people, and God Himself will continue being with them."
Now Paul instructs us that this situation already exists, for,
"since someone [is] within Christ (or: So that if anyone [is] in union with [the] Anointed One; or: And as since a Certain One [was] in Christ), [there is] a new creation (or: [it is] a framing and founding of a different kind; [he or she is] an act of creation having a fresh character and a new quality): the original things (the beginning [situations]; the archaic and primitive [arrangements]) passed by (or: went to the side). Consider! New things have come into existence (have been birthed; or: It has become new things; or: He has been birthed and now exists being ones of a different kind, character and quality)" (2 Cor. 5:17).
The resurrection of Christ inaugurated the new creation, and that new tent in which God dwells is termed by Paul as God's temple - the called-out, covenant communities. It is binding for these communities "to welcome, accept and embrace, to grant access, admit, receive and take to itself" for Rev. 2:1b informs us that He is constantly walking around amidst the communities, and Rev. 3:20 describes a situation in Laodicea where He was seeking admittance to their group. Jesus told His disciples,
"You see, where there are two or three people that have been led and gathered together into My Name, I am there (in that place) within the midst of and among them" (Mat. 18:20).
Paul instructs us that,
"He jointly roused and raised (or: suddenly awakens and raises) [us] up, and caused [us] to sit (or: seats [us]; = enthroned [us]) together within the things situated upon [thus, above] the heavens within and in union with Christ Jesus" (Eph. 2:6).
Many other examples could be given to demonstrate that Christ's presence is now here with and within us. But let us move on to the next word that has had much written about it and which most have put off into the future. It is the noun, apokatastaseós, which is used only here in the NT. The verb form has a basic meaning: to set down or to place in correspondence to [something]. This word is qualified by the prepositional phrase pantón, and then further qualified by the remainder of the verse. Although the noun phrase has been translated "restitution of all things" (KJV), and the NRSV renders the phrase "universal restoration," a close analysis of the elements of the Greek word yields potentially different understandings of what Peter meant by using this phrase amid a context that has been speaking of his own time.
This noun is composed of apo-, kata-, and staseós. Apo- signifies movement away from; kata has the basic meaning of down; staseós means a placing or a setting. Here are the renderings on offer:
a) a movement away from all things that have been firmly put down, set and established
b) moving all mankind away from having been placed and positioned down
c) moving all from the state or condition of all things that had been determined.
The first offer would refer to the firmly set down and established Law of the Mosaic Covenant: God was moving everything away from the Law of the old covenant. The second offer would refer to humanity's release from prison and resurrection from the dead. The third offer speaks to what was the human predicament that resulted from Adams disobedience. The movement was away from an existing situation. But this movement is not necessarily "back," as in restoration. The movement is into the new, which is the better (Heb. 7:19, 22; 8:6; 10:34; 11:35).
The form of the word "all" is both neuter and masculine, thus the rendering "all things" and "all mankind." Both readings work here. I have also offered an alternative to the rendering "until times": until the periods of successive events which occur in passing moments.
Taking all these renderings into consideration, the picture seems to be speaking of the Christ Event of the 1st century, rather than a future "universal restoration." This gloss of the NRSV, as well as the traditional "restoration of all things" (NASB), seems to inject a future time context that the Greek does not demand or even necessarily indicate. The plurality of "times" could well allude to the growth of the reign/kingdom in the figure of the Stone that "became a great mountain and filled the whole land/earth" (Dan. 2:35c). Paul uses a similar noun which proclaims the same truth, but that is based on the word allos (other), in 2 Cor. 5:19,
"God was existing within Christ (God was and continued being in union with [the] Anointed One) progressively and completely transforming [the] aggregate of humanity (or: world) to be other [than it is] (or: progressively bringing [the] ordered System into another level or state; repeatedly changing [the] universe to correspond with other [conditions; perceptions]; progressively altering [the] ordered arrangement of culture, religions, economy and government to be in line with another one; habitually and progressively changing [the] secular realm [of humanity] from enmity to friendship; reconciling [the] world [of mankind]) in Himself, to Himself, for Himself and by Himself, not accounting to them (not putting to their account; not logically considering for them; not reasoning in them) the results and effects of their falls to the side (their trespasses and offenses), even placing within us the Word (the Idea; the Reason; the message) of the corresponding transformation to otherness (or: the full alteration; the change from enmity to friendship; the conciliation)."
When Christ came, His ministry, death, resurrection and then the judgment of Jerusalem in A.D. 70 fulfilled all that had been written in the OT concerning Israel (Lu. 21:22). But His resurrection and enthronement began something new (2 Cor. 5:17; Rev. 21:5), and there are no definite indications (with the possible exception of 1 Cor. 15:24-28, depending upon how one interprets this apocalyptic language) that the new which Christ inaugurated and inhabits will ever end.
A parallel idea to this verse, and to this whole sermon, is described in Heb. 3:18-4:6 where the metaphor of Israel entering into the Promised Land is employed: moving from the wilderness wandering and desolation (which ended in the death of the unbelieving generation - AND the death of Moses, who later became a symbol of the Law) into the Rest (Christ) flowing with milk and honey and vineyards (Christ, the Vine). In the book of Hebrews, they are exhorted not to return to the works of the Law, but to remain in the works of the Messiah and His better arrangement (or: covenant).
Continuing on with Acts 3:
22. "Indeed, Moses said, '[The] Lord [= Yahweh] God will proceed raising up for (or: to; among) you folks a Prophet from out of the midst of your brothers, as (or: like) me. You people will continue listening to His [words] and hearing (= obeying) Him in regard to (or: in accordance with) all things - as much (or: as many) as He may be speaking to you folks!
23.'So it will continue being [that] every soul (= person) which may (or: should; or: will) not listen to or hear (= obey) that Prophet will progress being completely brought to destruction (or: ruin and loss) from out of the midst of the People.' [Deut. 18:15-16]
24. "Now all the prophets also fully announced these days, from Samuel on, and as many as consecutively (in order according to succession) spoke.
Here, again, following what is presented in vs. 21, we see that Peter is speaking of THESE DAYS, as being the things of which the prophets fully announced.
25. "You yourselves are the sons of the prophets and of that which was thoroughly set in order and arranged through the covenant, which God fully arranged (or: covenanted) to, and with a view toward, your fathers (= ancestors), progressively saying to Abraham, 'And so, within and in union with your Seed, all the families (or: kinship groups; clans; tribes) of the earth (or: land) shall proceed being blessed and will continue having words of goodness, ease and well-being spoken to and about them.' [Gen. 22:18; 26:4]
26. "To you folks first, God, in raising up His Servant, sent Him forth continually blessing you and repeatedly speaking words of goodness, ease and well-being within the [situation for] constantly and progressively turning each one away from your misery-gushed situation of worthless conditions, laborious works, painful relationships, malicious deeds (or: from these wicked plans as well as from the evil thoughts and dispositions of you people)."
In these last two verses, the context is Peter's time, but the quote of Gen. 22 and 26 speak of a durative future where God's blessings will continue, and now Peter reprises vs. 19, with a conclusion that describes their present situation, conditions and activities ("misery-gushed" [a literal rendering], etc.). Note that he says that God "sent Him forth..." The entire passage speaks of the 1st century Christ Event, and specifically to the men to whom Peter was speaking.
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